God The third ground whereto the doctrine of this Text is referred is this that True Religion is a mercifull Religion It maketh vs saith Iames here to visit the fatherlesse and widowes in their aduersities Religion is as it were an order and seruice after Gods owne heart who is a God of loue and mercie When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them he calleth them Priests after his owne heart that is Ierem. who shall be mercifull as he is mercifull Religion therefore being an issue of Gods will and nature it must needs sauour of mercie and compassion Againe the fruits of Religion are Loue Ioy Peace Long-suffering Gentlenesse Galath 5.22 Goodnesse which all are either mother daughter members or companions of that which wee call Mercie And how can Religion be other which is the exercise of a mother The Church is called the Mother of vs all and we know Galath 4. from that ancient iudgement of Salomon that shee who had most affection to the childe was the true mother that the exercise of a mother is mercie Now from this ground I would inforce two things Vse 1 First that euery one of vs must striue to be mercifull as our heauenly Father is mercifull This is that which will assure vs that we are truly religious No mercie no religion God is immediatly mercifull to vs himselfe when he sends his Spirit into our hearts to teach vs correct and comfort vs according to our necessities and hee maketh all the creatures of heauen and earth to be liberall vnto vs and helpfull in some kinde or other and all to this end that we being knit vnto him by true religion may be prouoked to be mercifull also yea we must be so euen vnto the enemies of religion We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth When the Reubenites Gadites and Manassites had set vp an Altar by Iordan their brethren thinking that it had beene to separate religion presently mustered their forces against them The Iewes and Samaritanes being of diuers religions euen Peter could smell of this naturall crueltie saying Master call for fire from heauen to consume the Samaritanes but Christ crushed it saying Yee know not of what Spirit you are Yea saith Christ speaking of them who shall take his Disciples to taske for religion sake They shall excommunicate you and kill you and in so doing they shall thinke that they doe God good seruice But we must striue against this crueltie and exercise mercie as the proper fruit of religion If we shall beleeue the declamations of the Iesuits they will tell vs that yet wee are not mercifull and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes in tearing chopping and burning of them together with the making of their members a prey to the fowles of heauen and the like Is this mercie say they No surely as it is barely looked vpon without searching into the cause Yet when wee doe see many knowne Papists in the Land and none capitally punished but Traitors and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs and when withall we doe consider that we haue no law to put any Papist to death for his conscience sake or if wee haue a law in that ancient Statute of their owne concerning the burning of Heretikes by vertue whereof they consumed vs that yet none of their bodies euer felt those flames when we doe see I say and consider these things we do reioice in our religion finding mercie in it and doe encourage our selues to goe on still both to proceed mildly against them to pitie and to pray for them and by walking holily before them to trie if yet God will haue mercie on them and bring them to know the Truth Vse 2 Secondly Wee learne also from the former ground that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion We know that Rome is spirituall Aegypt Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets We see that her instruments are fire and sword and that her meanes are power and policie by hooke and crooke as we say Euery time the fifth of Nouember returneth it calleth to our minde enough of this kinde if we could forget the Popes practises against the Emperours We know that their partie would haue destroyed our whole State euen the breath of our nostrils and creame of our Land at one blow Wee see also so farre as their close policie will giue vs leaue the crueltie of their Inquisitions They aske vs where is our religion saue in little nookes and corners of the world We answer that they might soone see if they would for it would burst out as the noone day in the midst of their darkest darknesse if their Holy-houses as they wrongfully call them did not deuoure the professors of it so soone as euer they looke out We see also how many men women young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes They dare not for their liues lay this their crueltie aside lest liuing so like open and innocent Doues as we doe in respect of their Iesuited Papists they should soone bring their multitudes into a bunch or two after the Vintage or a gleaning after the haruest As therefore Iaacob said of Simeon and Leui Gen. 49.6 7. in whose habitations were the instruments of crueltie so let vs say to Popery Into their secret let not my soule come my glory be not thou ioyned with their assembly Cursed be their wrath for it was fierce and their rage for it was cruell Ob. It may bee you will say Are they not full of workes of mercy in respect of vs Sol. It is true indeed that they are full in shew yet consider with me three things First If wee should neuer so much abound in them if we should exhaust our goods estates lands and liuings yet it would be nothing in their eyes They account them but morall and not religious workes euen such as Heathens doe worke and all because we are not Papists No maruell therefore though they cannot see what good we doe See Doctor Will. Cat. of good W. in the end of his Synop Heb. 6.10 Secondly Blessed be God there are thousands amongst vs of whom according to their abilities we may say as the Apostle to the Hebrewes God is not vnrighteous that hee should forget their worke and labour of loue which they haue shewed toward his name in that they haue ministred to the Saints and yet minister There are many I say whose bowels of mercy doe carry them to counsell the giddy Consule castâ—ga solare remitte fâ—r ora correct the obstinate forgiue the penitent comfort the wounded
knowledge of the truth nor with his truth who hath promised to leade his Church so long as it is so not by diuine vnction only as others say but by ordinarie meanes into all supernaturall truths Therefore as our blessed Sauiour put his doctrine vpon this triall From the beginning it was not so euen so doe we It is true that truth must stand though it haue no outward thing to commend it euen naked truth When therefore we appeale to the times before Veritati credimus non quia cana sed quia sana we doe it not as if Antiquitie could make a truth or as if we had no other cause to embrace it for the Deuill was froÌ„ the beginning though God was before him In which respect as Aristippus said to one who bragged of his swimming Art not thou ashamed to boast of that which euery sprat can doe so may we answer the great braggers of Antiquitie that they may be ashamed to boast of that which the Deuils may claime as well as they but we doe it as outwardly commending that which is already truth vnto vs. Now because our aduersaries tell vs that the truth we boast of hath not this badge but is of yesterday of Luthers and Caluins hatching I humbly beseech you but to inquire into three points First whether that which is new be alwaies to be reiected Vide Musc h. comm We cannot affirme it because it is not euill in it selfe and in it owne nature for who desires not a new house rather than an old and a new garment rather than one consumed with age I know there is difference betweene earthly and heauenly things but euen in these things newnesse in it selfe is not to be disallowed For Christ compares his doctrine to new wine Matth 9. and saith A new commandement giue I vnto you Ioh. 13. and giueth a new testament Luk. 22. whereof the cup in the Sacrament is a signe and seale It remaineth then that we doe distinguish of newnesse and finde out two kindes of it The first we may call cursed Noueltie when by intrusion of errour to those that are in the right way truth and goodnesse are iustled out of the way Deut. 32. as when the Iewes brought in new and strange gods which their fathers knew not the false Apostles another Gospell Gal. 1.6 and the like The second wee may call gracious newnesse when diuine truth is brought in to those that are in sinne and errour 1 Cor. 5. Thus those that are in the old leauen of sinne are prouoked to newnesse 2 Cor. 5. Eph. 4. Col. 3. Mar. 1.27 Act. 17.19 and our fathers who were in the old way of errour had the new doctrine of the Gospell preached vnto them Secondly put case that that which is new is alwaies reproueable Illud novum est quod antea nec fuit unquam nec visum est nec auditum hactenus sed jam primùm coepit in lucem emersit is the truth in our Church new No surely that did not then begin to be when the fresh preaching of it was renewed For it is that which the Patriarchs Prophets and Apostles haue taught and beleeued and from thence we fetch it We carry it along in that little flocke of all times who according to the measure of meanes which God vouchsafed haue kept their garments in the midst of Popish tyrannie and at the length after much corruption contracted through the want of watchfulnesse in a secure prosperous estate we present it vnto the Church againe in that blessed manner wherein we now enioy it As the Law of Moses was not new when it was published vnto Israel but the renewed law of nature and the Gospell was not new when it was preached by the Apostles but the renewed doctrine of faith so the truth of our Church was not new when it was published by Luther and Caluin and the other Worthies of God but the renewed truth which appeared more gloriously after the desperate sicknesse of errour in the Church vnder the more preuailing power of Antichrist If you shall here say that it did appeare new to the wise of that age I yeeld it did so to the wise men after the flesh but in the third place through whose default was that Surely through the default of our beguiled Fathers who being ouercome with glorious titles with outward splendor with the mysterie of the abhominations in the golden cup and with the custome of many yeeres which grew vpon them by degrees like rottennesse at the coare of a beautifull apple thought that our change brought in a noueltie Hence it came that the ancient Apostolique truth was not acknowledged of her children Euen as if a true mother should be banished from her house and returning after a long season should not be knowne of her owne children So truth being banished by that vnholy chaire and falshood admitted through the neglect of our improuident fathers was scarce confessed of them that were her children at her returne These three points being thus considered we say Act. 24.14 that after the way which they call heresie and noueltie we worship the Lord God of our fathers but that our truth and doctrine is noueltie wee leaue it vnto them that can to proue Especially considering that we take but his libertie who being vrged with what a Father thought Sed pater patrum Apostolus aliter sensit Mihi antiquitas Iesus Christus cui non obedire manifestus est irremissibilis interitus said But the Apostle the father of Fathers hath thought otherwise and resolue with another that Iesus Christ is our antiquitie whom not to obey is apparent and irremissible ruine Now for the second part of the charge that we walke not in the traces of our forefathers may it please your Worships to consider thus much First that we hearken to the voice of God in the Scriptures which doe blame Gods owne people for sticking too close vnto the examples of their fathers Iâ—r 44.16 17. Ezek. 20.18 19 30. where the word of God giues no warrant and doe threaten them who follow their fathers who haue forsaken the Lord and walked after other gods Ezek. 16.11 12 13. and doe charge them that they should not be as their fathers vnto whom the Prophets said Zach. 1.4 Turne from your euill waies but they would not heare Secondly we haue tender and child-like affections to our forefathers And therefore wee cheerefully imitate their manifest vertues we doe in reuerence to their persons burie their errors in obliuion of their doubtfull actions wee doe admit of the most fauourable construction the blemishes of their religion wee wash from their vnderstandings wills and affections with remembring their miserable times wherein the key of knowledge was kept from them and the blindnesse of their guides who kept them in darknesse that they might the better make their owne games and concerning their eternall estate with God we haue thoughts of comfort both because their
and depth of Gods loue to vs in Christ and seeâ—ng there superabundant store of loue merit power to doe vs euerlasting good our hearts are ouercome to ecche out to God I come Lord I come and so the Father bestoweth the Sonne vpon vs and vs vpon him Vse Now men brethren and fathers hearken what securitanes can perswade themselues that they are of this Church though they hold their heads neuer so high amongst vs none none can doe it Are they that are corrupt and lie rotting in carnall wisedome and proud enmitie against God that goe a whoring after pleasures profits honours according to their seuerall dispositions are they I say cut off from the wilde oliue Are they whose soules were neuer filled with shame sorrow feare for sin and who neuer from a bleeding heart confessed their particular sinnes vnto God or from a melting soule begged pardon resoluing for euer after to be disposed as God shall please are they I say pared and made fit to grow into one bodie with the head Are they who neuer haue had experience of sin-sicke soules who doe neuer see by any comfortable adiudication their wants supplied in Christ who do not pant after him in such meanes as God hath appointed are they I say ingrafted into Christ No no when these things come to passe heauen and hell will be all one kingdome As you will be kind and louing people to your soules therfore apply these three particulars to your hearts and neuer thinke your selues to be of the true Church though you are in it till you find them in some measure wrought in you Gentlemen who are giuen to that studie know that there is an abatement of honour in Heraldrie to him that telleth a lie or is deuoted to the apron or committeth Idolatry to Bacchus And do we not thinke that God will clip the wings of those who thinke to fly aloft to this honour to be of the true Church and yet liue in sinne Yes write this for a truth that as sure as all are not Israel according to the spirit which are of Israel according to the flesh so surely none are vniuocall members of that Church wherof Christ is the head but those who find in themselues this totall alteration from their estate naturall to a feeling and comfortable estate in Christ Iesus But secondly you will now aske me what are those ligatures and ties whereby we are knit vnto Christ that wee may grow together with him For those are of the true Church who are knit vnto Christ by the true bands I answer therefore that they are the sauing and sauourie truths in the word of God This is that alone which makes our faith apt to conglutinate and glew vs to Christ Who is my mother saith Christ and who are my brethren Matth. 12.48 Who are those that are knit vnto me by the neerest bond They that heare the word of God and doe it that is Luke 8.21 they that receiue the truth of Gods word by faith and conforme themselues vnto it these are the men Antiquitie cannot knit vs vnto Christ for age is no crowne of honour except it be found in the wayes of righteousnesse Succession cannot doe it except together with it wee depart not from the true faith which was formerly holden Bonum et verum convertuntur Vnitie cannot doe it except it be good and nothing is good which is not true The bare titles of Catholike and Apostolike cannot doe it except together we forsake not the Catholike and Apostolike doctrine and truth Holinesse cannot doe it except it be holinesse agreeable to the truth without which there is none for Christ saith Sanctifie them by thy truth Ioh. 17. Thus you see that truth is that very glew and cyment in the hand of faith that must knit vs vnto our head Vse Oh therfore let vs striue and contend for the faith as Iude speaketh which was once giuen vnto the Saints Iude v. 3. If euer we stroue for it now is the time now more than euer because their destruction is neerer doth the Pope hound out as our Soueraign termeth it great swarmes of Iesuites to disgrace the Scriptures and to steale away the word of truth from vs. Blessed is he that holdeth fast in this fearefull time of temptation Apoc. 16.15 Behold I come as a theefe saith Christ blessed is he that watcheth and keepeth his garments of holy truth and true holines lest he walke naked and men see his filthines Ob. It may be you will say That if truth knit vs to our head truth is at Rome Sol. I answer that it may be so for Antichrist ruffles as God in the temple of God 2. Thes 2.4 which hath the Scripture but the Church of Rome the Popes apostacie consisting of head and members vnited by the doctrine of Trent hath it not Ob. If you say that the truth was once at Rome Sol. I grant it but it doth not follow that therefore it should be there now A fuisse ad esse non sequitur Es 1.21 22. 1. Thess 1.8 the faithfull Citie may become a harlot and her wine may be mixed with water and Thessalonica from whom sounded out the word of the Lord in Macedonia and Achaia and whose faith which was towards God spread abroad in all quarters is now a cabine of vncleane Turkes yea and who knoweth not that a chaste virgin may in time become a stinking harlot Euen so is it with Rome Ob. If you aske mee When went the truth from Rome for some or other must needs obserue it Sol. I answer Is it not gone except I can shew the time An apple may be rotten though I cannot shew the time when it began because it began at the coare A man may be sicke vnto death though I cannot tell when his disease began to preuaile against him So the Church of Rome though by reason of her strength and that good temper shee was in while Martyrs possessed her seat she stood out long before she kept her bed because she was not heart-sicke at the first infecting of her blood in which respect haply her first lying downe cannot be obserued of euerie eye yet hee that hath but one eye may see that she is sicke vnto death by her sicke and powerlesse actions as her surfetting vpon temporall glory Laesae actiones laesas arguunt facultates her vomiting vp of the wholesome food of Gods word her desire not to be stirred from her old rotten couch her pettishnesse if we doe but touch her to trie whether sicke or sound and many the like symptomes not only of a declining but of a desperately consuming estate Ob. Yea but you will say That in other heresies the persons broaching and the time when is obserued Sol. I answer That it doth not therefore follow that this can be done in Poperie for it is a mysterie as the Apostle saith and as Iohn saith Great Babylon the
mother of whoredomes hath this name written in her forehead A Mysterie 2. Thess 2.7 Apoc. 17.5 This apostacie of Rome held communion with the true Church still Hodiè effusum est venenum in ecclesiam and when prosperitie like poyson was powred out vpon the Church she tooke aduantage vpon the deadnesse of mens hearts to make her owne gaine and while men were either diuerted by other occasions or rocked asleepe in the cradles of ease profit pleasure honour or blinded with the outward splendor and glorie of her whorish and hypocriticall attire to sowe tares in stead of good wheat which yet was neuer so closely carried but that some faithfull men still obserued her and opposed her in euerie age as hath beene shewed by diuers Du Plessis his Mysterium iniquitatis White his Way who still lye vnsatisfied though her policie and tyrannie still did crush them to her power Oh therefore seeke not truth at Rome where you haue so good causes to doubt that the true head is not yea know of old that truth hath sought for succour in Cloysters and could finde none seeke it therefore at home where the true head Christ is calling vs from our dead sleepe of sinne Pauli Ferrij Schol. ortho Spec. pag. 102. giuing vnto vs the habit of faith for our sanctification the act of faith to receiue Iesus Christ for our iustification the spirit of adoption to seale vs vnto the day of our redemption Ob. Be not scarred with this bugbeare that we confesse that a Papist so liuing and so dying may be saued and therefore the truth is good enough amongst them Sol. For you must vnderstand it of those that are in the Antichristian state not of it and chained with ineuitable ignorance hauing the key of more distinct knowledge kept from them by tyrannie and policie and doe forsake their popish grounds as it is said that the Bishop of Chichester that then was would haue had Gardner to doe when hee did comfort him vpon his death-bed with Gods promises and with free iustification in the bloud of Christ Fox Martyrol To whom Gardner did answer What my Lord will you open that gap now then farewell altogether To me and such other you may speake it but open this window to the people then farewell altogether Thus likewise Bellarmine after his large discourse of that confidence which we may draw from our workes layeth downe this proposition as his last sanctuarie Propter incersitudâ—nem propâ—iae iustiâ—iae periâ—uâ—um manâ—s glorâ—â— tutissiâ—iâ— est siduciâ—m totam in sola Dei miscâ—i cordia et benâ—gnitate reponere that By reason of the incertaintie of our owne righteousnesse and the danger of vaineglorie it is most safe to put our whole trust and confidence in the mercie and bountie of God alone Now if Papists shall doe in truth and sinceritie of heart as these say renouncing the trappings of the whore of Rome though they die in the Popish Church they being chained in the fetters of Rome they may giue a good ground for the iudgement of charitie to worke vpon concerning their saluation with GOD. Neither be ye moued with this which they so often bellow out against vs That our truth was not knowne before Luther for though for many of our negatiues whereby we doe deny their false nouelties there was no vse of them though the Spirit of God foreseeing the mysterie of Antichrist left sufficient ground for them in the Scriptures yet we willingly disclaime all that cannot draw a longer pedigree than Poperie Thou art of yesterday saith the Pharisie to Christ Before Abraham was I am saith Christ to the Pharisies So may our truth say in respect of Luther It appeared more plentifully in his time not otherwise than a cleere morning after a darke and drowsie night no otherwise than faire weather after a tedious storme no otherwise than health after a lingring sicknesse And if it seemed to be new wee may thanke the Church of Rome for it which so preuailed with our improuident fathers through glorious titles and outward splendor and the mysterie of abhominations in the golden cup that their mother truth being iustled out of doores for a time was not at the last when she came againe scarce acknowledged of her owne children Let vs be wiser and acknowledge her though shee come naked and in rags remembring that true but fearefull saying 2. Thess 2.10 11 12. Because they receiue not the loue of the truth that they might be saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth Thus haue I shewed you how you may know your selues to be of the true Church amongst vs Motiues that so your desires may pant after it As Dauid added two motiues to prouoke himselfe to hunger after the house of the Lord so shall I adde the same to further vs to desire to be and to be still of the true Church amongst vs. The first is the beautie of our Church 1 The beautie of our Church which doth stand in the beautie of that Religion which it doth professe I know that the Papists doe what they can to disgrace it and to make it appeare ougly in the sight of men Ps 45.13 yet though the Kings daughter be all glorious within and her best ornaments without are but needle-worke full of stitches and prickes though the whore do excell in her garish attire the modest and honest woman in which respect it cannot grieue vs that they obiect against vs as the heathens of old did against the lesse ancient Christians the want of glorie in our outward seruice and worship yet I say there are diuers things which make our religion beautifull aboue that which doth so much stand vpon outward feature and proportion First our religion cannot bee disgraced without lying She is a beautifull woman who standeth so for currant except to them who will say White is blacke or that shee painteth and borroweth complexion of Art or the like when it is nothing so so is it with our religion Yee know how often they charge vs and our religion with noueltie when yet we doe relye vpon the first truth to wit the Scriptures So likewise they doe make their blinded disciples beleeue that we hold God to be the author of sinne likewise that it is enough to haue onely faith that the Church failed many hundred yeeres till Luther and Caluine that all is very easie in Scriptures that God forceth vs against our wills without any respect of our consents that we allow no fasting but morall temperance and fasting from sin that we esteeme nothing of Christian workes towards saluation but condemne them as vncleane sinfull hypocriticall that God imputeth the righteousnesse of Christ to iustification though we be not iust as if the righteousnesse of Christ applied by faith did not cure as well as couer
the Scripture except some holy Father grant vs a licence to doe it No as those blessed instruments who made vs acquainted with Gods voice in our mother tongue might reioyce more than hee that made the Harpe of Thales whereby he did appease the tumult of the Lacedemonians so we account it our ioy our reioycing that God speaks not vnto vs in an vnknowne language but that we can conferre with him as our fathers and mothers doe talke with vs when they either doe or should traine vs vp in the knowledge and seruice of God What shall we say then my brethren Surely as Peter said to CHRIST Whither shall we goe thou hast the words of eternall life so let vs say to the Church of God amongst vs To what Church shall we ioyne our selues seeing here are the words of eternall life If we grow surfetted and weary of so diuine a blessing let me in the feare of God vpbraid you as Themistocles did the Athenians who were sicke of him Are you weary of receiuing so many benefits from one man So Are you weary of receiuing so many comfortable blessings from one booke Well I say no more of this but pray to God to giue you vnderstanding in all things and intreat you all but to thinke vpon this one thing Bona à tergo formosissima that good things are best when they turne their backs and will most wound our soules in their losse when wee are driuen to say Had I wist The second thing wherein the full and sound direction in our Church for them that doe inquire doth stand is this that as we haue the word so we haue the assistance of the learned for the ministeriall declaration and application of this blessed rule Doth Gods carpenter who should square the Church of God by the rule of the word onely dwell at Rome Or hath any one there a commission from God to square out the faith and manners of a Church by his owne propheticall wisdome without direction from the once giuen written rule No surely as we know no such man by the glasse of Gods word so blessed be God wee finde good workmen at home God hath giuen the gift of tongues to our Church whereby she can present vs Gods holy word in our owne language and lest shee should be taxed of keeping the key of knowledge from others as also chiefly to shew her loue to God in executing her office shee hath done it already that Gods name may be great amongst vs and the meanest member of our Church may follow the direction of our blessed Sauiour Iohn 5.39 to search the Scriptures Act. 17.11 and the example of the Bereans to try whether those Texts which we alledge to proue our Doctrines be so or no. Beside the gift of tongues God hath giuen to our Church the gift of Interpretation We pray to God with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law We desire and endeuour in our practise to haue an equall respect vnto all Gods commandements Agant orando bene vâ—vâ—ndo ut â—ntelligant and because we cannot doe as we would we are full of that heroicall motion of Dauid Oh that my wayes were so direct that I might keepe thy statutes Psal 119.5 and all because God may not iustly keepe away the light of his word from vs. We yeeld vnto Gods whole truth so farre as we are come and can conceiue it lest God should deliuer vs ouer to beleeue lies We compare spirituall things with spirituall things one place of Scripture with another carrying the sense along according to the scope and circumstances of the place and neuer willingly varying without cleare testimonie from the word of God from the generally receiued sense of the true Church of God Though sometimes in respect of our persons we looke like priuate Elihu rebuking the Ancients Iob 32.6 1 King 22. and like priuate Micaiah defending the truth against many false Prophets yet we speake by the publike Spirit of God as the mouth of the Lord hath spoken in the Scriptures yea we are so carefull that the true sense should be giuen that we subiect the spirit of the Prophets to the Prophets and confidently resolue that whosoeuer shall plead a spirit expounding contrary to the Scriptures is not an administrer but a diminisher of Gods meaning Againe if any controuersie or difficultie doe arise can we say as the Pope that we are Iudges in our owne cases or that we are the Iudges of that which shall iudge vs in the day of Christ No we hate such partialitie such blasphemie We haue the Holy Ghost Act. 15.28 Iohn 16.8 Es 2.4 Psal 119.106 Iohn 12.48 Luke 16.29 who rebukes the world of iudgement and iudgeth amongst the nations and pronounceth righteous iudgements by the word which he hath spoken and speaketh so loud as we may heare him as the hearing heart knowes full well to satisfie vs in our doubts And because we are slow of heart and dull of hearing and must heare by the hearing of the eare to haue the truth of Gods word brought home vnto vs Act. 15.27 therefore as Iudas and Silas were sent to speake by mouth so haue we the ambassadors of God that are in Christs stead to publish and apply the sentence of the Holy Ghost Or if that be not enough as when there was great dissention betweene Paul and Barnabas and them of the circumcision there was a putting ouer to a Councell to determine that question Act. 15.2 so haue we lawfull Synods Councels and Assemblies and all this that the doore of faith may be opened vnto vs so long as they are built vpon the foundation of the Prophets and Apostles Ephes 2.20 Iesus Christ himselfe being the chiefe corner stone Oh blessed be the Father of lights and the God of all consolation who hath giuen vs this comfortable direction How miserable were we if we had not the word whereat wee might inquire And how much comfort should we want if we had not the ministerie of it to declare and apply it vnto vs As therefore it is with the heart of man though naturally it be heauy yet it is not carried downeward but with another naturall motion for the health of the whole bodie it is carried to and fro so though naturally we are carried after nouelties and are too too apt to follow the directions of our owne mindes yet by another naturall motion of grace let vs in our eager desires be carried after our Church where we haue such compleat direction for a godly and humble Christian soule Catâ—â—dra in calis habet qui corda moâ—â—t Thus haue I whetted your desires to pant after the type and the truth It is God that must moue your hearts vnto it To prouoke you therefore to pray vnto him to this end remember that as a white shield was anciently giuen to
Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is
beare with the weake and pray for all to be praied for Visito poto â—ibo redimo tego colligo condo There are many who doe visit the sicke giue drinke to the thirsty feed the hungry redeeme the captiues cloath the naked reduce the wandring and build houses of reliefe for the aged and impotent There are many and many such I say and I pray God that there may bee more knowledge of the Lord Es 11.6 7 8 9. euen as the waters that couer that sea that the Lions may eat straw that is that the cruell oppressors may not liue vpon rapine but innocently and that the Wolfe the Lion the Leopard and the Beare may bee lead by the little childe that is that the meanest of Gods Ministers may finde those that are most cruell by nature so obedient to the doctrine of Iesus Christ that they may be altered and lead to workes of mercy in such kinds as the Gospell requireth that so the mouthes of them of Gath and Ashkalon may be stopped and they may euer be ashamed to barke against vs againe Thirdly who are these that except against vs I am sure we haue more iust cause to except against the Popish works of mercy because whatsoeuer they doe it is in pride and vaine-glory to merit an eternall estate Their works proceed not from faith neither are they sanctified by faith because they tend to maintaine idlenesse and pride against God and Christ in Monasteries of perfection as they dreame which God doth not allow Ob. Yea but you will say herein doth the mercy of their religion appeare that in the daies of Poperie good house-keeping did more abound Sol. I answer first to the persons who doe obiect it and secondly to the obiection it selfe To the persons that plead thus I answer two things That such are either idle vnprofitable and ale-house drones who could be content for the most part to liue vpon other mens costs and to be maintained at other mens tables or else that they measure God and religion by the belly like the vnbeleeuing Israelites who because they had not plenty in the wildernesse where they were in the way to libertie would returne into Aegypt againe to their flesh-pots with Idolatrie To the obiection it selfe I say Put case that there were better house-keeping and greater plenty of all things is this a note of the true religion or of the mercy of it No surely For first plenty of all things is giuen to godlesse persons Psal 73.3 4 5. It was Dauids temptation that the foolish had no bands in their death but were lustie and strong and were not in trouble like others neither plagued like other men It was Iobs trouble Iob 21.7 8 9 10 11 c. that the wicked did grow in wealth that their houses were peaceable without feare that their bullocke gendred and failed not that they sent forth their children like sheepe well clad and their sonnes danced c. It was Ieremies griefe Ier. 12.1 2 c. that the way of the wicked did prosper and that they were in wealth who did rebelliously transgresse Secondly greater plenty may be in the times of Idolatrie than when true Religion is practised and embraced Neuer forget that of the Prophet Ieremie Ier. 44.16 17 18 19. Full. Misâ—eâ—â— lib. 1. cap. 13. He bringeth in the Idolaters who had gone a whoring after Ashteroth the queene of heauen that is the Moone pleading thus that they would burne incense to the queene of heauen and powre out drinke-offerings vnto her because when they did so they were well and had plenty of all things and felt none euill but since they left it they had scarcenesse of all things and were consumed with the sword and with famine Thirdly they who are void of loue may be good house-keepers and liberall persons This Paul seemes to imply when he saith 1 Cor. 13.3 Though I feed the poore with all my goods and haue not loue it profiteth me nothing and wee know that vaine-glory and the praise of men doe ordinarily produce these effects euen in Pharisies Matth. 6.1 2. Lastly we may not wonder that there should be worse house-keeping now than in former times of Idolatry For the poore receiue the Gospell and the things of this world which are the matter of hospitalitie are more generally giuen as the rewards of this life to them that haue no assurance of a reward in heauen There are many conuinced of the truth of the Gospell but few are conuerted and so they are not filled with mercy and compassion as they should be And yet wee are not to blame our religion which is mercifull but such hard-hearted persons that doe not make that vse of it which they should but had rather spend their estates in garish pompe pride and prodigalitie than in releeuing the Saints of God Loe thus doth it still stand good that our Religion rather than Poperie hath this marke of mercy vpon it notwithstanding these shewes The last ground which I propounded to be considered from hence is this that Pure religion will keepe vs from open and professed tainture This is that which the Apostle implieth when he saith that it keeps our selues vnspotted of the world to wit if wee hearken and yeeld vnto it for the ruling of our hearts For otherwise it will doe vs no more good than physick which is presently vomited vp againe Religion in the very essence of it is a doctrine of liuing well called 1 Tim. 3.16 The mysterie of godlinesse 1 Tim. 6.3 and the wholsome words of our Lord Iesus Christ and the doctrine which is according to godlinesse The knowledge of it is of the truth which is according to godlinesse Tit. 1.1 Tit. 3.8 and the fruit of it is a carefulnesse to shew forth good workes all which doe imply that where true religion is it will keepe vs from open and professed tainture So long as Nicholas and Iezabel were ruled and swayed by true religion they were not spotted of the world but when they fell from that then was the one the founder and the other the protector of that cursed sect of the Nicolaitanes Psal 45.8 All Christs garments smell of Myrrhe Aloes and Cassia saith the Psalmist It may be he would signifie thus much vnto vs from the nature and vse of these three things named that those garments or ornaments wherewith he couereth vs his bodie in the sight of his Father are Comfortatiue Compurgatiue and Conseruatiue that is that the riches of Gods glorious grace which are communicated to vs from Christ will comfort vs against the guilt of sinne will purge vs from the filth of sin and will preserue vs from the dominion and power of sinne In which respect God speaketh vnto the religious not only as to those that are comforted 1 Ioh. 5.21 but to those that are purged Flie from Idols 2 Cor. 6.17 and goe out from
Temple There he could haue matter of direction in such doubts and difficulties as did arise in his whole course In the opening and applying of these seuerall parts let vs in the feare of God take diligent heed and desire God that a voice behind vs may so worke vpon the hid man of the heart that our hearts may answer to DAVIDS heart as the face of man answereth to the face of man in the water to our endlesse comfort 1. The office of DAVIDS desires The first thing which we are to consider in the office of DAVIDS desires is their choise Concerning which choise I offer this point to your consideration that 1. Choise The desires of Gods children are reserued for speciall vses It is a good Art to learne to limit our desires By nature they are boundlesse the thirst whereof it is impossible that we should qâ—ench and satisfie but bâ— filling them with God For herein is seene the wisdome of God that he hath made them of such an ample capâ—citie as we perceiuing no other thing to be able to satisfie them may conclude that they are reserued for a more infinite obiect which being perceiued of Gods children herein is imployed that skill which God hath giuen them to call home their desires from all other things to those things for which they are râ—serued 1 Cor. 12.31 1 Cor. 14.1 Exod. â—0 Desire you the best gifts and Couet spirituall gifts there are precepts Thou shalt not couet any thing that is thy neighbours there is a prohibition Paul desired no mans gold siluer Act. 20.30 or apparell aâ—d he desired to know nothing among the Corinthians 1 Cor. 2. but Iesus Christ and him crucified there is practise And the Scripture setteth downe the punishment oâ— those who desired what they should not with the name of remembrance Numb 11. Kibroth-Hattaauah that is the graue of luâ—t To what end else are those precepts that prohibition Pauls patterne and this iudgement set downe but to inforce this truth that our desires ought to be reserued Vse Oh therefore that we had hearts carefully to put limits vnto them and to spend them as they should be spent It is too true as our God knoweth and our owne consciences that our desires are too too bad being infinitely carried to worldlinesse and wickednesse By them we haue no peace but are like the raging Sea foaming vp mire and dirt By them our neighbour can neither keepe house nor wife nor goods nor seruant nor cattel nor any thing that is his By them we are made like the daughters of the Horseleech crying Giue Giue Prou. 30.15 and haue enlarged our hearts like Hell which neuer crieth Ho. Hosea 4.18 By them the rulers loue to say with shame Bring yee and Felix was often moued by them to grope Paul hoping that he should haue found some money Act. 24.27 By them sometimes Iudges heare persons speake and not causes Iurers will pollute their consciences for a friend They are our greedy desires which are the causes of many crafty trauerse repeales delayes demurres writs of errour non-suits excuses and yet when the most is grasped in the heart is not at rest Alas what beauty is in this Giue me leaue to propound as in the sight and presence of God two sorts of things to your considerations 1. Rules of limitation for our desires 2. Motiues to stirre vs vp so to rule them First for the limiting of our desires Three rules to liâ— it our desires let vs write in our hearts these three rules First in worldly things let vs only desire necessaries for if we desire neuer so much there is to be found at the least a double defect in the things desired First there is no Sufficiencie in them for all the world is too little for our appetites they being like fire on which the more wood is laid the higher the flame riseth The reason whereof is this because our soules were made for God as therefore no man can fill a chest or bagge with learning because they were not made for it so none can fill their desires with the world because they were made for God Secondly there is no Perpetuitie in them for either we are taken from them as it is said to the rich foole in the Gospell Luke 12. O foole this night shall thy soule be taken from thee or else they are taken from vs both when they perish in themselues by their corruptible nature as the rich mans gold in his chest and fold in his field Iames 5. as also when they perish to vs Iob 1. as Iobs substance by theeues and windes Secondly in wicked things let vs desire to be freed from all them in all vs for as that God who separates vs from the world to him is holy Exod. 15.11 as Moses singeth Who is like vnto thee among the gods who is like vnto thee so glorious in holinesse 1 Thess 4.7 So we are called not vnto vncleannesse but vnto holinesse 2 Cor. 6.16 and God doth dwell and walke amongst vs. Remember what Moses saith Deut. 23.13 14. The Lord thy God walketh in the midst of thy campe therefore thine hoast shall be holy whereof that he may make the deeper impression he giues the law of the paddle staffe to couer their excrements Yea as God is holy and we are called vnto holinesse and the holy God doth dwell amongst vs so to make our thirst to be freed from sinne the greater let vs deeply apprehend that sinne is more hurtfull vnto vs than the Deuill Were it not for sinne the Deuill could doe vs no more hurt than he did to Christ 1 Cor. 5.5 when he tempted him We may be deliuered ouer to Satan and be the better for it but if we be deliuered ouer to sinne Rom. 1.24 there is no wickednesse so great which we will not runne into to ripen our damnation Thirdly in good things let our desires be infinitely carried after them Satietas in sacris nè sit erit Two motiues to stirre vs vp to rule our desires for this is the measure of our desires in these things to couet them aboue measure At which height that wee may aime let vs but commend vnto our hearts craue from God a blessing vpon these two considerations First that vnruly desires doe further discomfort much and that two waies First by hurting of grace for they choake it Marke 4.19 as Christ saith of the lusting after the profits and pleasures of this world that they are as thornes If inordinate desire after other things doth hinder our worldly thriuing it carrying our mindes from our imployments then much more the thriuing and well liking of our soules in grace and godlinesse Secondly by helping sinne for as they doe incline the will and make the whole man more apt for execution in which respect our desires may well be said to adde wings
to rowle themselues and to doat vpon the partie loued Thirdly they are practicall for the obtaining of what they desire Those desires that are not practicall but vanish without endeuours to bring them to perfection neuer possessed the soule wherein they were for good as wee may see in Balaam for good desires looke to the meanes and will doe any thing to accomplish them and not rest vntill in some measure they haue embraced the desired good Now call ouer what hath beene said againe Vse concerning this constancie and practicall disposition of gracious desires and compare it with ours I warrant you it will discouer vnto vs the vanitie of our desires which goe vnder the name of good and yet are blasted before perfected and doe end in shadowes There is nothing more comfortable vnto vs than to be brought within the compasse of the couenant of grace A posteriori we know that none can conclude their interest in it but such as haue faith and repentance When we fall to the examining of these things we comfort our selues with this That they are blessed who hunger and thirst after righteousnesse Matth. 5. for we by the power of our consciences assuming that we are as hungrie after them as DAVID and his souldiers when they eat the Shew-bread and as thirstie as Sampson after his fight who cried out Giue me water I die for thirst doe conclude that we haue faith and repentance Seeing therefore that we doe rest vpon our desires is it not fit that wee should trie them Yes surely Lay then then to DAVIDS and we shall finde that his were officiously constant and ours are negligently fickle Doe wee desire faith If our desires be gracious we will not only doe it for a fit as a jade will goe vpon speed for a plunge but as a woman is at deaths doore till she haue her longing we will be heart-sicke till we haue it Oh how we pant to God Lord that I may beleeue Lord increase my faith How doe wee presse vpon the meanes and will neuer giue rest till we finde Iesus Christ dwelling in our hearts by faith there killing sin and quickening grace Doe we desire repentance If our desires be gracious we will neuer rest till in some measure we finde it yea when we enioy it in a lesse measure we will not suffer our selues to be at peace till we finde it in a greater yea wee will feare alwaies lest wee haue not repented enough and therefore we will rowle our repentance together and renew it daily Thus should our desires be constant and as heauie things doe naturally tend downeward to the Center Plutarch so should our desires tend to practise and perfection But as one doth write of young Marius that by reason of the stoutnesse of his talke and gesture hee obtained to be called the sonne of Mars but when hee came to proofe hee gained a new name and was called the sonne of Venus so may wee write of our desires that by our words they appeare gracious but by our actions they are led by our soules which liue in our senses to be too basely effeminate and fickle As we are wise-hearted Christians let vs be carefull not to be deceiued in them To this end let vs neuer forget their offices both for choice and constancie that when they are brought vnto their triall before the iudgement seat of God we may pleade Lord we haue carried and spent our desires according to thine assignement Thus we passe from their office to their obiect as it is set downe in this place namely the house of God which is to be considered two waies 1. In the type that is as that place which God did then ordinarily allow for his publike seruice 2. In the truth that is as the true Church of God the body of Christ whereof this house of God whereof DAVID speakes in this place was but a shadow If we consider it as the Tabernacle which was the place whither the Saints of God did assemble for the publike worship and seruice of God then in the obiect of DAVIDS desires I would haue you to obserue this point That The godly mans heart is caried after nothing more vehemently than after the house of God The Hebrewes had a prouerbe Blessed is he that dusteth himselfe in the dust of the Temple by which out of the height of their desires they bare witnesse to DAVIDS speech Blessed are they that dwell in thy house Psal 84.4 and shewed that they were glad with him when others said vnto them We will goe into the house of the Lord. Psal 122.1 It is true indeed that DAVID did earnestly desire life at Gods hand when hee saith Returne O Lord deliuer my soule But why was it For in death saith he there is no remembrance of thee Psal 6.4 5. in the graue who shall praise thee Marke I pray that which set DAVIDS desire on float was not the kingdomes and glories of the world but that hee might praise God after the manner of the liuing with them that keepe holy day He doth as it were set his owne glory vpon one hand and the worship of God in the assembly of the Saints on the other and his heart was more violently carried after this than after that Thus also was it with Paul though he desired to be dissolued and to be with Christ yet when he saw his place in the house of God and the vse which the Church would haue of him he knew not what to choose Phil. 1.22 Hence is it also that the Church in the first and chiefe place crieth out to Christ Cant. 1.1 Let him kisse me with the kisses of his mouth You will aâ—ke me what are these I answer There are two sorts of kisses betwixt Christ and vs First those which we giue to Christ that is obedience and subiection whereof the Psalmist speaketh Psal 2.12 Kisse the Sonne lest he be angrie Secondly those which Christ giueth to vs which are not the kisses of his lips as if ordinary outward and bodily Prouerbs but of his mouth what are those God hath a wisdome which is also sometimes called Ioh. 1.1 The Word and this is the Christ the Sonne of the liuing God He hath a word to signifie it and this is the Scripture which is therefore called the signe of his good pleasure to vs Voluntas signi and hee hath a mouth to declare and expresse it which is the Ministery of the Word in the Church therefore the Prophets vsed this phrase Esay 1.20 The mouth of the Lord hath spoken it This then was that which the Churches heart was so violently carried after that God would intimate and manifest his dearest loue vnto her in his garden of Spices in his Wine-seller in the assembly of the Saints by the Ministery of the Word Vse Oh that this might quicken our dead and dull hearts to the house of God in
be moued by it to cleaue to God and his goodnesse in the assemblie of the Saints Thus much of the first motiue of Dauids desires There is yet another motiue whereby he did prouoke himselfe to loue Gods house 2 Matter of direction in it and that is matter of direction to be found there implied in these words To inquire in his Temple As if he should say There I may consult with God and know what is best for me to beleeue and doe It may be Dauid had reference to that holy oracle Psal 28.2 towards which to helpe his faith he held vp his hands in prayer but yet Gods house is an ordinary place of inquiry also I went vnto the sanctuary of God saith the Psalmist then vnderstood I their end and was satisfied Psal 73.17 For if we must heare the word of God not as the word of man but as it is indeed the word of God 1 Thes 2.13 then how hath it not power to bring vs all manner of content and satisfaction in those necessary scruples that may arise in our soules If I should say of Gods house as of those riuers in Transiluania wherein there are found lumpes of gold which weigh a pound weight then I make no question but it would be a motiue strong enough Why should it bee lesse when I say that there we may inquire seeing this is the way to get wisdome whose merchandise is better than siluer Pro. 3.13 14. and whose gaine is better than gold Thus we haue considered Gods house in the type now in the truth You must know that Dauids desires reached further than his owne time As when he desired the waters of the Well of Bethlehem his desires reached as some thinke to our desires after Christ borne at Bethlehem who is called the desire of the Nations so when in banishment or other distresse he desires Gods house his desires doe reach vnto ours after the Church of God the body of Christ Lay therefore downe this ground from hence that We must haue earnest desires to be of the true Church of God Mallem esse membrum ecclesiae quà m caput imperij That Emperours heart must be in euery one of vs who said I had rather be a member of the true Church than the head of an Empire To vrge this consider these foure points First that in the Church onely the fountaine of the house of Dauid is opened vnto vs for sin and for vncleannesse Zach. 13.1 Mat. 1.21 because Christ is the Sauiour of his people It is said of one of the Canary Ilands that it hath no water to be found in it yet that through the prouidence of God the people want none for there doth grow a certaine Tree which is couered with a misty Cloud whereby it becomes so moist that it abundantly drops downe water to suffice both man and beast Such a Tree of Life is Iesus Christ vnto his Church for though he be clouded and couered with the vaile of infirmity yet to his Church which hath fellowship with him by faith hee doth drop downe the sweet liquour of grace for grace to the refreshment of their soules Secondly that the Father Sonne and holy Ghost doth onely dwell in the Church All other companies of men whatsoeuer are but the sties of Satan yea though the courts of Princes Ezek. 48. Es 45.14 But the name of Gods City is The Lord is there yea Aethiopia Sabaea and Egypt shall say God is in her Apoc. 1. yea Christ is in the middest of the seuen golden Candlesticks and when his father and his mother sought him sorrowing they found him in the Temple to teach vs where we should finde him euer after to wit in the true Church of God Thirdly that our being in and of the Church is that thing alone which can comfort vs in all our seruice and secure our hearts that it shall be acceptable to God Who were those that were rewarded with the euening penny but those that laboured in the Vineyard to the end of the day There were many heathens that laboured well yea Mat 20. so well that they shall condemne many thousands of Christians that come short of them in ciuill righteousnesse yet they had no true comfort because their seruice was not to the true God nor in the Vineyard of the Church Lastly the Church is often compared in the Scripture to the Kingdome of Heauen Mat. 13. and that both in respect of distance the men of the world being as farre in goodnesse from the men of the Church as heauen from earth and in respect of influence the Church deriuing her ministeriall helpes to a new generation to all within her reach and fathome as also in respect of the Churches imployment from God to bee none other but the gate of Heauen as Iaacob said of Bethel and a nursery for the Kingdome of glory Now would it not be an vnspeakable comfort to be assured that wee liue in the Kingdome of Heauen I know that we haue many troubles and vexations of spirit many fightings within and terrours without but what can they hurt our happinesse so long as we are in the Kingdome of Heauen Vse Let euery one of vs therefore consider diligently with our selues these foure grounds and as wee doe finde the truth of them so let vs bee carefull to further our desires with them to the true Church of God What will it auaile vs to be of that company wherein wee cannot bee assured that there is the fountaine of the house of Dauid Will it profit vs to ioyne our selues with that society wherein there is not God and Christ in grace as well as in power Can we looke for any good in those assemblies where is not the Kingdome of Heauen and wherein if we worke we cannot looke for Gods penny No surely Quest Will you aske me then how you shall know your selues to be of that Church that so your soules may still goe after it as the Spouse of Christ Ans I answer you shall know it three waies Transire in Christum 1 By your head 2 By your coapting and fitting to be vnited to him 3 By those ligatures and ties whereby you are knit vnto him 1. First wee shall know our selues to bee of the true Church if Iesus Christ be the head of that Church whereunto we cleaue we are sure that that is the true Church whereof Iesus Christ is the head but we cannot be certainly assured that that is it which hath the Pope to be another princely spirituall and monarchicall head no though but ministeriall First we are sure I say that that is the true Church whereof Iesus Christ is the head For first Christ hath all things subiected vnto him for the Churches sake As hee is God he hath all things subiected vnto him for his owne sake as Mediatour he hath a purchased subiection for his Churches sake Ephes 1.22 23.
Testament in his bloud Luke 22.20 Now doe but briefly collect these points together seeing without Christ we shall perish for euer because without Christ we haue no sauing right to our naturall ciuill gracious or glorious life because all sauing good comes vnto vs by couenant and Christ is the Couenant of his people therefore it is necessarie that we be in Christ Thirdly to conceiue this yet more fully I shall shew you how many waies we may be in Christ How many waies wee may be in Christ To speake then to this point we may be said to be in Christ three waies First by Ordination and appointment in Baptisme for God hath ordained Baptisme to be the outward signe and seale of our putting on Christ Gal. 3.27 and to be the outward meanes of our grafting with him to the similitude of his death and resurrection Rom. 6.5 For the laying on of water doth signifie and seale our buriall with Christ and the wiping of it off our resurrection which because it is conditionall in respect of the effectuall working of it to wit so farre forth as we shall when we grow to yeeres of discretion manifest our effectuall faith by making the right vse of Baptisâ—e that is keepe the couenant which we publikely enter with God in it Rom. 11.22 therefore it admiâ—teth of a cutting off and standeth or falleth as the condition is obserued Secondly we are in Christ by Acceptation for God doth account of vs as in him he being the prince of our saluation and that generall root and stocke which stands in the roome of the whole Church before God In which respect as the whole Church being the body of Christ is called Christ 1 Cor. 12.12 Beâ—ma in manud ling. lâ—at cap. 2. ex Keckerm so likewise and that not by the fond conceit of the vnlearned may Christ be signified by the name of the Church as well as other members when Paul saith The Church is the pillar and ground of truth 1 Tim. 3.15 As the first Adam was the generall root of mankind and stood in the nature and name of all mankinde before God and receiued and lost all the indowments of his nature both for himselfe and vs so also was it and is it with the second Adam he is the root and head that stands in the roome of all his Church to pay for them and purchase for them Thirdly we are in Christ by Contract and couenant not onely by outward contract which is outwardly and solemnly made in the face of the Church in Baptisme and renewed in the Lords Supper but by inward contract whereby God doth marrie vs vnto him for euer and whereby God being the God of vs and our posteritie after vs the Children of beleeuing parents are holy 1 Cor. 7.14 Hosea 2.19.20 Of this the Prophet speaketh in the name of Christ I will marrie thee vnto me in righteousnesse and in iudgement and mercie and in compassion I will euen marrie thee vnto me in faithfulnesse and thou shall know the Lord alluding it may be to the coniugall knowledge of man and wife and signifying that we shall haue spirituall communion with God and through the worke of the Spirit bring forth fruit vnto God Looke as therefore man and wife doe become one flesh and are concorporated either into other by vertue of that contract and couenant of God betwixt them made Prou. 2.17 and that actuall knowledge which they haue either of other so those that are thus giued vnto the Lord as the Apostle speaketh are one spirit and are so vnited vnto Christ 1 Cor. 6.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a mutuall fellowship betwixt him and vs in three things First in Natures be being made partaker of the humane and we of the Diuine Nature Secondly in Goods 2 Pet. 1.4 he being made sinne for vs and wee the righteousnesse of God in him Thirdly in Estates 2 Cor. 5.21 Rom 6.5 â—â— l. 2.9 20. â—â—l 3 1. 〈◊〉 â—â— 6 we being grafted into the similitude of his death and hauing the old man crucified with him and being risen with Christ and fitting with Christ in heauenlâ— places and Christ suffering with vs and being honoured with vs as Christ saith He that heareth you heareth mee and hee that despiseth you despiseth me according to that of the Psalme Psalme Thine enemies haue reproched thee O Lord because they haue reproched the footsteps of thine anointed Thus haue I opened the first part of the doctrine of the Text namely the partie who is spoken of Hee that is in Christ. God stirre vp our hearts aboue all things to be thankfull for Christ through and with whom we haue this estate Wee can with some sense and feeling be thankfull vnto God for those mercies we receiue with our senses Oh that our hearts would be alike if not more inlarged for those which we receiue with our soules by faith To come now vnto the second point that is the predicate or that which is spoken of him that is in Christ A new câ—eature namely That he is a new creature consider with mee two points First What this new creature is Secondly Why hee that is in Christ is a new creature What it is For the first either wee may call it a new man 1 Pet. 3 4. which is called by Peter The hid man of the heart for the word creature is taken by Iesus Christ for man Marke 16.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when he saith to his disciples Preach the Gospel to euery creature that is to men who by an excellencie are called creatures they being the most excellent of all the sublunary workes of Gods hands or wee may call it A new creation as the word seemeth to be vsed by Paul otherwhere Rom. â— 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saith The whole creation groaneth and this the rather because it is a difficult worke and farre aboue all created power yea it is more difficult than to create a world it hauing all cursed powers againsâ— it and therefore the Holy Ghost speaking of the creation of the world Psal 33.6 saith By the Word of the Lord were the heauens made Psal 8.3 and againe When I behold the heauens the worke of thy fingers Psal 102.25 and againe The heauens are the worke of thy hands as if the greatest strength that was put to that worke was but the power of a hand But speaking of the purchase and procurement of this new creation he saith Luke 1.51 He hath shewed strength with his arme Esay 9.6 and the gouernement is vpon his shoulder and againe A body hast thou prepared mee Hebr. Yea and he hath made his soule an offring for sinne Esay 53. as if his bodie and soule must be imployed in this worke whereby he would signifie the difficultie of this worke All which may easily teach vs
vs we are vnprofitable seruants Thus in these and many other points of their false doctrine they will make you beleeue that they haue expresse Scriptures as the Deuill when hee tempted Christ but watch and beleeue them not at their words or first appearance how diuine-like soeuer they appeare There was scarce euer heretike that did not make the like plea shew for himselfe Not as if the Scripture did truly serue euery heretikes turne for as there is but one sense of those Scriptures Sensus literalis est quem author precipuc intendit which we doe call the literall and is that which the Author of it to wit the Holy Ghost doth principally intend so the onely end is by that one sense to serue God and not the Deuill by schisme or heresie If therefore heretikes abuse it to their ends it proceeds from their infatuated iudgements and foolish opinâ—ons which makes the Scriptures to appeare to speake accordâ—ng to their phantasies as a distempered eye dealeth with colours and not from any incertainty that is in the good word of God which is preserued vnto vs for the comfort of our soules 2 Holinesse Secondly they will tell you that they haue great holinesse in their Church amongst them and that wee haue none but counterfeit stuffe that will not endure the triall But watch I pray you against this deceit and concerne these foure things distinctly First Holinesse is a great meanes to draw our affections yea though it be but in appearance The question being asked Luk. 5.1 2 c. why so great multitudes pressed vpon our blessed Sauiour The answer is this both by reason of the diuine sweetnesse of his words Iohn 7.46 Neuer man speaking as he spake euen by the witnesse of his enemies as also by reason of the holinesse of his waies of which they gaue testimonie that said He hath done all things well Mar. 7.37 And how the holinesse of others doth gaine vpon our hearts we see by daily experience yea though it be but fained As when Artimisia knew not how to conquer Latmum shee did it by performing religious seruice in a wood not farre from that Citie dedicated to Berecynthia the fained mother of the gods so wee know the multitudes in many places which the Pope hath drawne and conquered to himselfe by a vaile a Cowle a triple Crowne a Cardinalls Hat by a pompous solemnitie and rituall deuotion by Cloysters and titular Virgins together with many other the like toyes Secondly shew of holinesse may much deceiue vs except we sound into the truth of it We know that the scriptures doe imply that false prophets weare rough garments to deceiue that is Zach. 13.4 vntrimmed and vndressed skins in a carelesse manner as if their liues were as simple as Adams newly fallen Heb. 11.37 or as those that wandred vp and downe in sheepes skinnes and goats skins In which respect Christ saith Matth. 7.15 Beware of false prophets which come to you in sheepes clothing Therefore we ought to be wise and not beleeue euery one that comes with a shew of the neglect of the world mortification and holinesse Thirdly it is but an idle brag that holinesse doth dwell in the Romish and Popish apostacy There is indeed great shew of holinesse in their Temples Altars Priests Images Pilgrimages Shrines bare feet hard knees and the like for what will not an vnquiet conscience doe to haue but some hope of peace and comfort hereafter but doe but marke what true holinesse they who haue come out from amongst them haue learned from the doctrine of that Church The Lord Cobham who of old suffered for the truth Booke of Hiâ—t 〈◊〉 by Mâ—â—â—â— pag. 133. 1â—â— first weepingly cried out against the Popish Church saying Loe good people for breaking Gods lawes they neuer cursed me but for their owne lawes they most cruelly handle me and others Afterward in further discourse with Papists he did say I will say before God and man Before I knew the despised doctrine of that vertuous man Wickliffe who was a faithfull Preacher of the Gospell I neuer abstained froÌ„ sin but since I trust I haue done otherwise so much grace could I neuer finde in any of your glorious instructions saith he to them 〈…〉 pag. â—â—â— Againe that blessed Martyr Roger Holland made this free confession before Bonner My Lord I was of your blinde religion vntill the latter end of King Edwards reigne and hauing that libertie vnder your auricular confession I made no conscience to sinne but trusted in the Priests absolution and he for money did some penance for mee which money after I had giuen I cared no more what offence I had done than the Priest cared after hee had got my money whether he fasted with bread and water for me yea or no so I accounted lechery swearing and other vices no offence of danger as long as I could haue them absolued I so straightly saith hee to the Papists obserued your rules of religion that I would haue ashes vpon Ash-wednesday though I had vsed neuer so much wickednesse at night and albeit I could not of conscience eat flesh vpon Friday yet in swearing drinking or dicing all night long I made no conscience at all Thus was I brought vp and continued till now of late that God of his grace by the light of the Word called mee to repentance of my former Idolatry and wicked life Oh learne we but from these two examples of dying men what holinesse doth arise in the Popish Church euen from their very doctrine And truly what else can we expect but vnholinesse froÌ„ that doctrine which doth most teach that holinesse which is furthest from the heart and publish most the merit of those works which are of the outward man as pilgrimages gifts building of Churches Monasteries and the like Fourthly if we haue not more holinesse in our Church then they in theirs wee desire to haue no partakers They themselues confesse that there are vnholy persons enough amongst them as well as amongst vs for thus they stop our mouthes when we obiect the detestable powder-treason And for our doctrine though they haue laboured long and caught nothing except wee will giue them leaue to say that we hold that we doe not or in that sense which we doe not yet they cannot iustly charge vs if they say truly what wee teach to teach either against the Beleefe the Lords Prayer or ten Commandements which they themselues make the summes of Faith Hope and Charitie Wee would not for a thousand worlds teach that wee are able to keepe the commandements and to doe more than God requires or that we could merit as they doe lest we should be charged to nourish pride of heart We would not teach the least toleration of Priests concubines lest one should say with that blessed Martyr Holland Masons abstr of Mart. p. 358. I know some Priests very deuout that haue six or
shoot in diuine spirits and infuse holinesse into his members But saith the beleeuer I haue beleeued in Christ yet I finde not my bloudy issue of sinne to be staied with this touch Listen therefore a while It is possible for vs to haue spirituall life and not to discerne it And if yet further thou doe inquire how this our communion with Christ may so be aduanced that we may finde life deriued into our soules from our spirituall touch of Christ I answer In the vse of three ordinarie meanes of saluation First in prayer Aske and I will giue If the spirit of supplication commeth once then as it bindeth Gods hands as when God said Now Moses let me alone so it openeth Gods hands as Elias did when he obtained showres yea and openeth all the passages betwixt Christ our head and vs his members whereby spirituall life is deriued into vs. Which of Gods children haue not felt sinne stabbed and dying in this dutie and Christ liuing to controll sinne and to comfort vs against all discouragements Secondly in the word of God preached Heare and your soules shall liue Where is he who hath heard of conscience and not of custome who hath not found Christ in this dutie lashing the seared conscience quickning the dead affections inclining the rebellious will and drawing out resolutions from the whole man to follow Christ Thirdly in the Sacrament the bread and cup is the spirituall communion of the bodie and bloud of Christ What faithfull man hath not felt Christ cast an inward shame vpon the soule for entertaining him into so foule an house Yea and how easie is it in that seale of Gods fauour to finde him pricking the soule for sinne past and strengthning the weake hands of faith against sin to come As thou wouldst haue comfort to thy soule markâ— how Christ deriueth holinesse in these meanes of saluation that thou maist finde it drop by experience that so thou perceiuing him to be such a fountaine opened to the house of Dauid for sinne and for vncleannesse maist runne vnto him for cleannesse and follow after for comfort and stabilitie in all thy courses Thus we haue considered our miserie to lament it and our deliuerance to worke in vs thankfull hearts As therefore the Iewes vowed If I forget thee ô Ierusalem let my right hand forget her cunning so with an humble resolution depending vpon the power of Christ for performance let vs determine to write Christ in red letters in the tables of our hearts and neuer forget him to be the well-spring of life and holinesse that all things may be losse and dung vnto vs in respect of that treasure which is in him to our endlesse ioy Soli Deo gloria THE TRIAL OF True Religion VPON IAMES 1.27 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. TO HIS MVCH RESPECTED FRIENDS Master PETER CVRTHOPE Gentleman and Mistresse IANE his most deare and beloued Wife Grace in this world and glory in the world to come through Christ our common SAVIOVR My right worthy friends HOW can I be vnmindfull of you who finde you still mindfull both of me and mine My studies are much refreshed by you both if then amid my studies I acknowledging others kindnesses should be forgetfull of yours my thankfulnesse would bee neere a wracke Receiue therefore this my poore Preseâ—t and if I cannot shew my selfe in what I would I hope you will accept of what I can Bookes were neuer more plentifull as knowledge they doe abound as waters of the Sea yet there was neuer more need of good ones as being one speciall meanes to pull downe sinne and Antichrist I cannot commend mine to be such yet as Gods gifts I can commend my desires to be forward as I am able to doe God seruice both by tongue and pen. I see the iustice of God giuing ouer some who had no loue to the truth to beleeue the lies of the Man of Sinne. And God hauing made me a poore Watchman in his Church I would willingly warne mine owne sheepe of the danger both by word and writing yet before it goeth to others it doth come vnto you both acknowledging your furtherances of it and crauing your fauours both to entertaine and vse it as your owne We poore Schollers doe wearie our bodies many waies by writing amongst the rest But a valiant man will not stand vpon the breach of his weapon so he may get the victorie nor we vpon the wearying and wearing of our bodies if we may gaine what we fight for to wit the acceptance of our labours by them to whom wee doe intend them together with the saluation of their soules How-euer the successe may be my hope shall lift vp my head amid all my faintings Neither doe I feare but that good people will giue approbation to what I haue rather laboured to doe than done My aime is but to striue for Religion and for that Religion which will giue vs comfort before God I haue considered many times the danger of Idolatrie as first that Idolaters are a sottish people who through Gods iust iudgement Esay 46.6 7 8. Esay 54.9 c. withhold the truth in vnrighteousnesse and will not walke in the light of reason Secondly that they are a cruell people Dan 3. like Nebuchadnezzar who garded his Idoll with a fiery fornace and heat it seuen times hotter for the true worshippers of God and like the ancient persecutors vnder the Romane Emperours who put Christians vpon crosses and stakes who did teare and scratch their sides with nailes and clawes who cast them vnto beasts and burnt and broyled them with fire and the like Thirdly that they are an alluring people who haue their vermilion Images like those that tempted Ierushalem and their great rewards like the Deuill Matth. 4. All this will I giue thee saith he to Christ if thou wilt fall downe and worship mee In which respects as Images or Idols are called Louers so Idolaters Whore-mongers who will spare for no cost or paine to satisfie their lusts like Nebuchadnezzar who made his Image of gold Dan. 3. and countenanced it with varietie of musicke to wooe the minds of the simple and to stirre vp superstitious affections And hauing laid vp these things with my selfe and seeing withall that Poperie cannot with all its subtill euasions wash it selfe from deepe staine in this kinde equalling if not exceeding euen Heathenisme it selfe in varietie of Idolatrous louers as we may see by comparing the multiplicitie of heathenish and Romish Idols When I haue considered I say Vide Wolfgang Muscul in Psal 16. Episc Der. in diat de Antichr cap. 7. l. b. 3. cum multis alijs that as the Heathens had protecting Idols for Nations as Belus for the Babylonians Isis and Osyris for the Aegygtians Neptune for the Africanes the Sunne for Rhodes Iuno for Samos Venus for Paphos Apollo for Delphos Quirinus for Rome Minerua for Athens and
make shew of performing a Vow at Hebron Herod of worshipping Christ and of another Herod hearing Iohn gladly Prou. â— yea the Harlot her selfe hath made her peace offerings and payed her vowes and Christ doth so discouer the rich Gluttons wickednes that we may yet see the religion of his linage saying They haue Moses and the Prophets Lâ—ke 16. What wicked man doth not frame a religion to himselfe in appearance and shew to stop the mouth of his conscience and gloze with the world None shall bow lower than he none shall looke more sowre in the day of fasting and in all the kindes of superstition none shall more glister with deuotion in the view of men especially in the day of affliction and houre of death Thirdly in shew euen false religion may imitate the true Let God haue a Temple so hath the Deuill yea where God hath his Church the Deuill hath his Chapell and Synagogue Apoc. 2.12 as his Throne in Pergamus and Antichrist with his apostacie in the Temple of God 2 Thess 2.4 If God answer from betweene the Cherubims the Deuill will haue his oracles Let him haue his Priests the Deuil also will haue Arch-flamines and Flamines his Druids Sophists Sacrificers and the like The Deuill and his instruments haue still beene seene to be Gods apes to imitate him so farre as it hath been permitted vnto them in the great workes of his creation and prouidence Fourthly in shew false religion may not only imitate but outstrip the true If true religion haue golden Priests and woodden Chalices false religion will haue with woodden Priests golden Chalices Let true religion haue a sacrifice of beasts the false will haue a sacrifice of men If the true haue washings the false will haue abundance of washings and other ceremonies which shall goe vnder the name of the traditions of the Elders In which respect they who reade the exceptions of Atheists and Heathen against the true religion shall â—â—nde this to be one that it was farre behinde the heathenish religion in the beauty of their Temples array of their Priests gestures and significant representations in their deuotions Thus let vs carry with vs these foure meditations and conclude from them thus much that seeing the religion of hypocrites and wicked men may equall and false religion may imitate and outstrip the true religion in shewes therefore we must iudge righteous iudgement wee must not chuse religion according to appearance and shewes but striue to be of that which doth most approue it selfe to God What vse shall we make of this point now but this to learne to cleaue to that religion which we shall finde to be more in heart than in shew I know that we must not neglect such shewes as God hath appointed as praying preaching hearing reading bowing the knees lifting vp the hands and eyes together with a decent course and cariage in Gods whole seruice Of these we say as Christ to the Pharisies These ought yee to haue done Matth. 23.23 yet the sincere seruice and glory of the heart ought not to be left vndone the principall end of a good religion being to approue the heart vnto God Gods seruice doth chiefly consist in the holy exercise and vsage of the vnderstanding and affections of the heart according to Gods will What hypocrite cannot draw neere to God with the lips What carnall wretch cannot make a crucifix or other image to be a mouer of fleshly deuotion Objectum motivam vehiculum devotionis and as it were a popish chariot of desires to the persons whom they doe represent What Idiot whose vnderstanding is idle cannot giue God a knee and a knocke vpon the breast at the Popish Latine seruice and Masse of humane inuentions Alas for them whose religion is in shewes If the shew and outside of religion were ordained by God yâ—â— as it might sometimes be omitted without sinne as Circumcision and the Passeouer yea and the feast of Tabernacles for a thousand yeeres together Neh. 8.17 if my Chronologer deceiue me not euen so also may it be practised of vs without grace Oh therefore beleeue not neither trust in shewes but cleaue vnto that religion whose grace and glory doth stand in inward worship which cannot be omitted without sinne nor practised without grace We draw neere to God with our hearts we heare the word with faith feare loue and full assurance we pray in the Holy Ghost yea though wee vse the helpe of others yet we make such prayers our owne by a thorow applying them to our wants and graces when we sing Psalmes we make melodie to God in our hearts and when we doe receiue the Lords Supper we doe it in remembrance of Christ and shew forth his death till he come yea like true worshippers we are so farre from delighting in shewes that as God said of old They shall say no more The Arke of the couenant of the Lord Ier. 3.16 for it shall come no more to minde neither shall they remember it neither shall they visit it so doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewishly and heathenishly abuse our forefathers and doe striue to build vp the hid man of the heart and to worship God in spirit and truth Ioh. 4. not neglecting such outward expressments as are warranted either by generall or particular rules and examples out of the holy word But as for garish shewes let children and babies delight in such rattles We account our selues to haue iust cause to suspect the religion of Rome which is all for shewes They know right well that euery man would be accounted godly and that the wickedest wretch and wisest politician of the world would faine goe to heauen To this end therefore as it may seeme namely to please the wise men of the world and desperate sinners who know by nature that they must frame a kinde of religion to procure Gods fauour they haue patched together as the secure times of the world and their preuailing faction would giue them leaue an outward seruice glorious in shew to stop the mouth of conscience for a time Their faith is resolued into a glorious and pompous Church for shew Their repentance stands only in contrition confession and satisfaction by visible penances which being performed in shew receiueth an absolute forgiuenesse of sinne They boast of their altars sacrifices washings and anointings they adorne their altars images priests and temples They haue their Iubilees processions pilgrimages to their ridiculous Ladies vigils trentals diriges and requiems and all for shew still They haue musicke and chaunting for the eare without the exercise either of vnderstanding or heart They haue golden and veluet silken and taffatie Images for the eye They haue Incense or other sweet perfumes for the nose They haue iuncates and banquets on their falsly called fasting daies for their pallates though they will not ordinarily eat